SHOSHIN NEMBUTSU GE

正信 念 佛 偈

Introducing this excellent composition of the Gatha of True Faith in the Nembutsu – Saying the Name (Namo Amida Butsu, 南 无 阿 彌 陀 佛), Master Shinran expressed his deep gratitude to Shakyamuni Buddha for His true Dharma teaching on Amida Buddha and His fulfilled Land of Peace and Bliss…

Thus, taking refuge in the true words of the Great Sage and carefully examining the commentaries of the great Patriarchs, I realize the depth and vastness of the Buddha’s benevolence. So, I compose the following Gatha of True Faith in the Nembutsu.

Listening deeply to the commentaries of the seven great Pure Land Masters before him, he meticulously highlighted their essential teachings on the True Pure Land Way that he himself would single-heartedly follow.

Poetically written in Classical Chinese, these four line verses captured the intimate kindness and exhortations of The Pure Land Masters. They fervently urged all mundane foolish persons (凡 夫 , bombu) – like ourselves in this Dharma Ending Age – to entrust themselves entirely to Amida Buddha and The Primal Vow which promises to free everyone from the vicious cycle of birth, suffering and death. With profound he wrote the Shoshin Ge…

GATHA OF TRUE FAITH IN THE NEMBUTSU – 正信 念 佛 偈

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(1). 歸 命 無 量 壽 如 來 , 南 無 不 可 思 議 光.

Entrusting myself to The Tathagata of Infinite Life I take refuge in The Inconceivable Light.

(2). 法 藏 菩 薩 因 立 時 , 在 世 自 在 王 佛 所,

覩 見 諸 佛 淨 土 因 , 國 土 人 天 之 善 惡 .

建 立 無 上 殊 勝 願 , 超 發 希 有 大 弘 誓.

Boddhisattva Dharmakara in His practising stage
Under the guidance of Buddha Lokesvararaja,

Examined the causes that create the various Buddhas’ Pure Lands And the good and evil of humans and devas in those Lands.He established the unsurpassed, incomparable Vow And boldly declared this extremely rare, Universal Vow.

(3). 五 劫 思 惟 之 攝 受, 重 誓 名 聲 聞 十方.

普 放 無 量 無 邊 光, 無 㝵 無 對 光 炎 王

And after five kalpas of deep contemplations and reflections He strongly pledged that His Name shall be heard in the ten directions. Everywhere, He sends forth Immeasurable, Boundless Light Unhindered, Incomparable, Majestically Brilliant Light

(4). 清 淨 歡 喜 智 慧 光, 不 斷 難 思 無 稱 光,

超 日 月光 照 塵 剎, 一 切 群 生 蒙 光 照,

Pure Light, Joyful Light, The Light of Wisdom Continuous, Inconceivable, Ineffable Light The Light that Outshines the sun and moon, illuminating countless worlds The multitudes of beings are all embraced by His Light.

(5). 本 願 名 号 正 定 業, 至 心 信 樂 願 為 因,

成 等 覺 證 大 涅 槃, 必 至 滅 度 願 成 就.

The Primal Vow embodying The Name, bestows true settlement This Vow of Sincerity and Joyful Entrusting is the cause of birth We are brought to the stage equal to enlightenment and supreme Nirvana And through the fulfillment of the Vow, we will surely attain Nirvana

(6). 如 來 所 以 興 出 世, 唯 說 彌 陀 本 願 海,

五 濁 惡 時 群 生 海, 應 信 如 來 如 實 言.

The reason for the Tathagata’s appearance in this world Is solely to teach the ocean-like Primal Vow of Amida The multitudes of beings in this Age of the Five Defilements Should entrust themselves to the absolute true words of the Tathagata

(7). 能 發 一 念 喜 愛 心 , 不 斷 煩 惱 得 涅 槃 ,

凡 聖 逆 謗 齊 回 入 , 如 眾 水 入 海 一 味.

When the One-thought moment of joyful trust is awakened in one’s mind Nirvana will be attained without severing blind passions Commoners, sages, dharma offenders and slanderers alike receive Shinjin Like water from all sources acquiring the same taste on entering the ocean.

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(8). 攝 取 心 光 常 照 護, 已 能 雖 破 無 明 暗,

貪 愛 瞋 憎 之 雲 霧, 常 覆 真 實 信 心 天.

The embracing light of compassion illumines and protects us always Having already broken through the darkness of our ignorance Still the clouds and mists of greed, desire, anger and hatred Constantly obscure the sky of true and real Shinjin.

(9). 譬 如 日 光 覆 雲 霧, 雲 霧 之 下 明 無 暗.

獲 信 見 敬 大 慶 喜, 即 橫 超 截 五 惡 趣.

But just like the light of the sun being blocked by clouds and mists Beneath those clouds and mists, there is brightness, not darkness So on receiving Shinjin we experience gratitude and great joy And instantly transcend cross-wise the five evil courses.

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(10). 一 切 善 惡 凡 夫 人, 聞 信 如 來 弘 誓 願,

佛 言 廣 大 勝 解 者, 是 人 名 分 陀 利 華.

All ordinary foolish persons whether good or evil When they have heard and entrust in the Universal Vow of the Tathagata The Buddha called them persons of vast excellent understanding Who are also named by people as ‘Pundarikas’

(11). 彌 陀 佛 本 願 念 佛, 邪 見 憍 慢 惡 眾 生,

信 樂 受 持 甚 以 難, 難 中 之 難 無 過 斯.

Entrusting in Amida Buddha’s Primal Vow and saying the Name For arrogant sentient beings with perverted views To accept and be blessed with Shinjin is difficult indeed It is the most difficult of all difficulties that anyone could meet

(12). 印 度 西 方 之 論 家, 中 夏 日 域 之 高 僧,

顯 大 聖 與 世 正 意, 明 如 來 本 誓 應 機.

The treatise Masters from India to the west And the Eminent Monks from China and Japan Clarified the true intent of The Great Sage’s appearance in this world Revealing that Amida’s Primal Vow accords with the capacities of beings

(13). 釋 迦 如 來 楞 迦 山, 為 眾 告 命 南 天 竺,

龍 樹 大 士 出 於 世, 悉 能 推 破 有 無 見.

Shakyamuni Tathagata on Mount Lanka Prophesied to the masses that in south India Mahasattva Nagarjuna would appear in this world To dispel the views of being and non-being

(14). 宣 說 大 乘 無 上 法, 證 歡 喜 地 生 安 樂,

顯 示 難 行 陸 路 苦, 信 樂 易 行 水 道 樂.

Proclaiming the unexcelled Mahayana Teachings He realized the Stage of Joy and was born in the Land Of Peace and Bliss Revealing that difficult practices are like hardships on the overland way He urged us to take the easy path of Shinjin sailing joyfully by waterway

(15). 億 念 彌 陀 佛 本 願, 自 然 即 時 入 必 定,

唯 能 常 稱 如 來 号, 應 報 大 悲 弘 誓 恩.

When one deeply remembers Amida Buddha’s Primal Vow Naturally in that instant, one enters the Stage Of Definitely Settled And solely Saying the Tathagata’s Name always One responds gratefully to Great Compassion’s Universal Pledge and grace

(16). 天 親 菩 薩 造 論 說, 歸 命 無 㝵 光 如 來,

依 修 陀 羅 顯 真 實, 光 闡 橫 超 大 誓 願.

Bodhisattva Vasubandhu, composing a treatise declared That he himself took refuge in The Tathagata Of Unhindered Light.In accordance with the sutras, he revealed the true and real And elucidated the Great Vow of Cross-wise Transcendence

(17). 廣 由 本 願 力 回 向, 為 度 群 生 彰 一 心,

歸 入 功 德 大 寶 海, 必 獲 入 大 會 眾 數.

Through the power of His Primal Vow, Amida directs His merits Manifesting the one-mind in order to save the multitudes of beings So when one takes refuge and enters the great treasure ocean of virtues Definitely, one obtains entry into Amida’s Great Assembly

(18). 得 至 蓮 華 藏 世 界, 即 證 真 如 法 性 身,

游 煩 惱 林 現 神 通, 入 生 死 園 示 應 化.

When one reaches that lotus-store world One instantly realizes the body of suchness or dharma nature Roaming in the forest of blind passions, one uses transcendental powers Entering the garden of birth and death one uses skillful means to guide others

(19). 本 師 曇 鸞 梁 天 子, 常 向 鸞 處 菩 薩 禮,

三 藏 流 支 受 淨 教, 焚 燒 仙 經 歸 樂 邦.

Facing toward the dwelling of our Teacher Tan Luan The emperor of Liang paid tribute to him as a Bodhisattva When he received the Pure Land teachings from tripitaka Master Bodhiruci Tan Luan burnt his Taoist scriptures and took refuge in The Land Of Bliss

(20). 天 親 菩 薩 論 註 解, 報 土 因 果 顯 誓 願,

往 還 回 向 由 他 力, 正 定 之 因 唯 信 心.

Bodhisattva Vasubandhu explains in his treatise That the fruition of the Fulfilled Land is itself manifestation of The Vow.Going to the Pure Land and returning are merit transference of Other Power And the cause of true settlement is solely due to Shinjin.

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(21). 惑 染 凡 夫 信 心 發, 證 知 生 死 即 涅 槃,

必 至 無 量 光 明 土, 諸 有 眾 生 皆 普 化.

When a deluded and defiled, mundane foolish person awakens Shinjin That person realizes, knowing that birth and death is Nirvana Without fail, that person will reach the Land of Immeasurable Light And then, universally guides all sentient beings to enlightenment

(22). 道 綽 決 聖 道 難 證, 唯 明 淨 土 可 通 人,

萬 善 自 力 貶 勤 修, 圓 滿 德 号 勸 專 稱.

Tao Cho determined that it is difficult to get realization by the path of sages Clarifying that only the Pure Land Way could deliver us He discouraged the diligent practices of myriad good and self-power Urging us to solely Say the Name endowed with perfect virtues

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(23). 三 不 三 信 誨 慇 懃, 像 末 法 滅 同 悲 引,

一 生 造 惡 值 弘 誓, 至 安 養 界 證 妙 果.

With deep concern he taught the three aspects of entrusting and of doubtAnd Compassion in the Dharma Ages of Semblance, Ending and Extinction So, those with lifelong evil, should solely depend on The Great Vow,Realizing the perfect fruit of nirvana in the Land of Serene Sustenance

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(24). 善 導 獨 明 佛 正 意, 矜 哀 定 散 與 逆 惡,

光 明 名 号 顯 因 緣, 開 入 本 願 大 智 海.

Shan Tao alone understood the Buddha’s true intent Pitying meditative and non-meditative practicers and people of grave evil He revealed that Amida’s Light and Name are the causes of their birthWhen they enter the wisdom ocean of The Primal Vow.

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(25). 行 者 正 受 金 鋼 心, 慶 喜 一 念 相 應 後,

與 韋 提 等 獲 三 忍, 即 證 法 性 之 常 樂.

Followers would certainly receive the diamond-like mind When the one-thought moment of joy and gratitude arises Like Vaidehi they would similarly acquire the three insights And instantly realize the eternal bliss of Dharma Nature

(26). 源 信 廣 開 一 代 教, 偏 歸 安 養 勸 一 切,

專 雜 執 心 判 淺 深, 報 化 二 土 正 辦 立.

Genshin widely expounded the Buddha’s lifetime teachings Yet, he took refuge in the Land of Peace, urging others to do the same Discerning that single-minded practice is profound; sundry practices shallow He differentiated the respective births in The Fulfilled or Transformed Lands

(27). 極 重 惡 人 唯 稱 佛, 我 亦 在 被 攝 取 中,

煩 惱 障 眼 雖 不 見, 大 悲 無 倦 常 照 我.

Extremely evil persons should just Say The Name of the Buddha Who has also grasped and embraced me Though blind passions have obscured my eyes and I cannot see Great Compassion is untiring and constantly illumines me.

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(28). 本 師 源 空 明 佛 教, 憐 愍 善 惡 凡 夫 人,

真 宗 教 證 興 片 州, 選 擇 本 願 弘 惡 世.

Our teacher Genku was well-versed with Buddhism And he showed pity on ordinary foolish people, whether good or evil By spreading the True Teaching and Realisation in this scattered land He propagated widely the selected Primal Vow to this evil world.

(29). 還 來 生 死 輪 轉 家, 決 以 疑 情 為 所 止,

速 入 寂 靜 無 為 樂, 必 以 信 心 為 能 入.

Our continued return to this cyclic home of birth and death Is certainly due to the hindrance of doubt Swift entrance into the peaceful, uncreated Realm of Bliss Is necessarily brought about by Shinjin

(30). 弘 經 大 士 宗 師 等, 拯 濟 無 邊 極 濁 惡,

道 俗 時 眾 共 同 心, 唯 可 信 斯 高 僧 說.

The Mahasattvas and Teachers of the tradition who propagated the sutras Save boundless beings of grave evil and defilements Both monks and lay people of this present Age, should, with one mind Solely trust in these great Masters’ expositions.

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These wonderful verses convey a clear message from Master Shinran and the seven great Teachers of The True Pure Land Tradition. They exhort us to take refuge single-heartedly in Amida Buddha, abandoning all self-power efforts and sundry practices for attaining emancipation and entrust ourselves entirely to The Primal Vow. Knowing with certainty that we are assured of salvation here and now, we naturally Say the Excellent Name endowed with perfect virtues, in deep gratitude for the Great Compassion of Amida Buddha.

Let us Listen Deeply to this beautiful Gatha and HEAR The Call of Boundless Compassion, accepting the inconceivable gift of Shinjin (信 心), The Entrusting faith freely bestowed by Amida Buddha and be forever freed from the firm clutches of pain and suffering in the relentless cycle of samsara at the end of our wretched lives in mortal flesh.

Icchantikas are wretched, hopeless persons lacking the seed of salvation – people like ourselves who are stricken with a common human sickness, most difficult to cure in this world. Only the Compassionate Light of a Supreme Buddha can cure us…..

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Concerning beings who are difficult to cure, the Buddha has taught the following in The Nirvana Sutra:
“Kasyapa, there are three kinds of people in the world who are hard to cure:
.. those who slander the Great Vehicle,
.. those who commit the five grave offenses, and
.. those who lack the seed of Buddhahood (icchantikas).
These three sicknesses are the most severe in the world; they cannot be treated by sravakas, pratyekabuddhas, or bodhisattvas.”

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An Icchantika (一 闡 提) is the description that Master Shinran gave himself as he carefully explains to us, how difficult it is for this group of wretched, hopeless, foolish and ignorant persons, to cross the ocean of samsara, the painful cycle of birth and death. Without exception every one of us is an icchantika, a person consumed by the uncontrollable urges of lust, ambition, greed, hatred, jealousy and arrogance, in this Dharma Ending Age. We too are badly plagued by the same deep-rooted human sickness that can only be cured by the Other power of a Supreme Buddha.

He relates to us the story of Ajatasatru – The Story of who we really are:

“As I carefully reflect, I see that the inconceivable Universal Vowis indeed a great vessel bearing us across the ocean difficult to cross and that the Unhindered Light is the Sun of wisdom dispersing the darkness of our ignorance.

Thus it is that, when karmic conditions for the teaching of birth in the Pure Land had ripened, Devadatta provoked Ajatasatru to commit grave crimes. And when the opportunity arose for explaining the pure act by which birth is settled, Sakyamuni led Vaidehi to select the Land of Serene Sustenance.”

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The story of Ajatasatru, the unborn enemy – told in the Nirvana Sutra and related in Master Shinran’s wonderful exposition, the Kyo Gyo Shin Sho (真 實 教 行 信 證) – is an excellent example of a mundane foolish person (凡 夫, bombu) who is overwhelmed and consumed by fire of blind passions of greed, hatred, deep-rooted ignorance, jealousy and arrogance. Having committed the gravest despicable crimes, Prince Ajatasatru later recognized how evil he was and considered himself an ‘icchantika’ – one who lacked the seed of salvation; a person without any hope of emancipation and was certainly condemned to the deepest hell.

The relationship of Ajatasatru’s hopeless plight and our own is direct and similar, but most of us are not truthful enough to recognize that we are just as evil, wretched and hopeless as Ajatasatru. Transmigrating through billions of lives, we have accumulated an incredibly immense amount of evil karma and are also destined for the deepest hell. Truly, Ajatasatru is our story – the story of who we really are.

Prince Ajatasatru – the beloved son of King Bimbisara of the country of Magda in northern India over 2500 years ago – under the instigation of Devadatta, a rebellious senior disciple of Shakyamuni Buddha, seized the throne and viciously starved his blameless father to death in prison. If not for the intervention of his compassionate uncle Jivaka, a true disciple of Shakyamuni Buddha, he would have also killed his own mother Queen Vaidehi for smuggling food to sustain the imprisoned Bimbisara. The extreme pain and unimaginable suffering experienced by Vaidehi brought her to implore The Buddha to show her a place throughout the entire universe and trillion world systems that was completely free from the dreadful agonies of mortal samsaric existence.

That tragic incident in this story of Ajatasatru, presented the ripening of a karmic opportunity for Shakyamuni Buddha to reveal and teach about Amida Buddha and His Pure Land of Happiness and Serene Sustenance – the undisputable choice selected by a painfully distraught Vaidehi from amongst myriad Pure Lands showed to her by The Buddha, through His transcendental power.

Vaidehi’s prayer to Shakyamuni Buddha at that time, opened up an extraordinary escape route for the masses of wretched, mundane foolish persons (凡 夫, bombu) who truly do not have the nature or spiritual capacity to perform difficult meditative or non-meditative disciplines and sagely practices. This is fully in accord with what the Buddha said to Vaidehi about her poor spiritual capacity at that time: “you are a common mortal with inferior mental capacity”.

Recognizing her own nature and hopelessly inferior spiritual capacity, Vaidehi made this passionate prayer:

“My only prayer is this: World-Honored One, may you preach to me in detail of all the places where there is no sorrow or trouble, and where I ought to go to be born anew. I am not satisfied with this world of depravities, with Jambudvipa, which is full of hells, full of hungry spirits, and of the brute creatures. In this world of depravities, there are many assemblies of the wicked. May I not hear, I pray, the voice of the wicked in the future and may I not see any wicked person.
World-Honored One, although all other Buddha countries are pure and radiant with light, I should, nevertheless, wish myself to be born in the realm of Buddha Amitayus, in the world of Highest Happiness, Sukhavati.”

Guided by the power of The Buddha, Vaidehi saw the marvelous splendor of Sukhavati. In that instant, a True Buddha and Land was revealed to her. Thus, she joyfully received the certainty of Shinjin, the Entrusting Faith and insight into the wisdom of the Buddhas. Ecstatically, with joy and gratitude, she exclaimed:

“World-Honored One, Never have I seen such a wonder! People such as I can now see that land by the power of the Exalted One! To remember these words is to remember the name of the Buddha. Namo Amida Butsu.”

Vaidehi recognized that any self-power efforts on her part would be utterly useless and that she was able to see Amida Buddha and The Pure Land only by the Other-power of Shakyamuni Buddha. She also knew without any doubt, that her endless pain and suffering in samsara, would definitely come to an end with her assured birth in Sukhavati.

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Ajatasatru’s amazing journey to receive Shinjin – the Entrusting Faith of Salvation directly transmitted to him by The Buddha – would not have been made, had he not encountered and listened deeply to his uncle Jivaka who was a good teacher; a kind and knowledgeable Dharma friend (善 知 識). It must be the ripening of Ajatasatru’s good karma, accumulated from the distant past, that made him listen to the advice of Jivaka.

Because he killed his father, a fever of remorse arose in his own heart and filthy sores began to cover his entire body – he was consumed by extreme pain and agony. Although Ajatasatru had earlier repented his vile, evil nature and despicable behaviour, he could not see any possible escape from the painful hell he had created for himself.

Six close ministers came before him one after another giving him various advice to seek the miraculous formulas of their trusted gurus. Yet, Ajatasatru cannot put any trust or comfort in their words. It was only on the wonderful Dharma teachings and urging of Jivaka that Ajatasatru built up the confidence to seek the compassionate help of Shakyamuni Buddha who already knew that he would come with Jivaka.

The Buddha taught the Dharma of Salvation to Ajatasatru, radiating the Compassionate Light that instantly healed his body and mind. As Ajatasatru listened deeply, absorbing the wonderful words from the Tathagata, his heavy burden of karmic evil was lightened, enabling him to receive the inconceivable Shinjin, the Entrusting Faith that had no root in his heart. With ecstatic joy and profound gratitude to the Buddha, he exclaimed:

“How is this possible! At the beginning I did not know to revere the Tathagata, and did not entrust myself to the Dharma and Sangha. World-honored One, if I had not encountered the Tathagata, the World-honored One, I would have undergone immeasurable suffering for countless, incalculable kalpas in the great hell.”

Thus, entrusting himself and his karmic destiny entirely to the Other-power of the Buddha, Ajatasatru’s progress to enlightenment was assured. He knew without any doubt that he will be freed from the relentless cycle of pain and suffering at the end of his life. The power of a Buddha’s Great Compassion is truly inconceivable.

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Listening Deeply (深 聞 佛 法) to the Buddha Dharma and to the essential teachings conveyed to us in Ajatasatru – the Story of who we really are – will certainly expose the stark truth, that we are actually the icchantikas who are destined for the lowest hell, without any karmic condition whatsoever for salvation.

Learning from this excellent, true story of Ajatasatru, let us honestly recognize the terrible karmic mess we are in at this time. This precious human birth has given us all the right opportunities to be repeatedly exposed to Shakyamuni Buddha’s teachings on Amida Buddha and His Primal Vow, the one and only Dharma door that remains open to spiritual idiots like us. Deeply listen, listen, and again listen to this excellent Dharma.

Ajatasatru’s amazing journey to find the only reliable escape route out of samsara, should also be our journey. Firstly, His good karma from the distant past ripened when he found and listened deeply to a kind Dharma friend and spiritual confidant (善 知 識) – his uncle Jivaka – a true disciple of the Buddha.

Next, with Jivaka’s repeated encouragements, he found the courage to seek the Other-power help directly and only from a person who had attained Supreme Enlightenment – the Buddha – and not from sravakas, pratyekabuddhas, bodhisattvas or anyone else. Receiving the Compassionate Light of Shinjin from Shakyamuni Buddha healed him in body and mind. Thus, he received the inconceivable Gift of Salvation while still living out his remaining life as a mundane foolish person filled with blind passions.

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Maturing of our good karma, accumulated from the distant past – though unconscious to us, due to our deep-rooted ignorance – has brought us these extremely rare encounters, awakening to the untiring presence of Amida Buddha, the greatest of all the Buddhas. We are now freely given, this inconceivable awareness of the omnipresent, Compassionate Light of Salvation of Amida Buddha who has pledged to save us, no matter who we are or how heavy the enormous evil karmic baggage we are now carrying.

May all wretched icchantikas – common mortals like ourselves – not squander away our precious human births by playing the self-power games on the Path of sages. Let us listen deeply to the incomparable Pure Land teachings of Shakyamuni Buddha on Amida Buddha and His Primal Vow that clearly show us ‘the Easy Path’ (in accordance with our nature and circumstances), leading to the end of suffering, in this Dharma Ending Age.

The very moment we take heed of the exhortations of the Buddhas and are able to accept without any doubt Amida Buddha and The Primal Vow, we will receive His inconceivable Gift of Shinjin, The Entrusting Faith that guarantees our birth in His Land of Peace and Bliss at the end of this life. We are thus, instantly embraced and not forsaken by the Light of Great Compassion, here and now. Our pathetic human sickness – the common disease of icchantikas – is finally and fully cured by Amida Buddha.

Gratefully taking refuge and entrusting our karmic destiny entirely to Amida Buddha and His Primal Vow, we Say His Name (Namo Amida Butsu – 南 無 阿 彌 陀 佛) which is endowed with the Tathagata’s infinite virtues. The Name is also fully supported and glorified by all the Buddhas throughout the ten directions. Thus, we know without any doubt, that this is our last life as deluded beings in the dreadful cycle of pain and suffering, at long last.